پديد آورندگان :
فرامرز قراملكي، احد دانشگاه تهران - گروه فلسفه و كلام اسلامي، تهران، ايران , منتصري، محمد مهدي دانشگاه تهران , برخورداري، زينب دانشگاه تهران - گروه فلسفه و كلام اسلامي، تهران، ايران
كليدواژه :
محمد بن زكرياي رازي , استكمال نفس , عقل , حيوان , تناسخ
چكيده فارسي :
محمد بن زكرياي رازي - فيلسوف دگر‌‌انديش قرن سوم هجري - همواره مورد توجه پژوهشگران بوده است. رازي نظريه‌اي در باب استكمال نفس دارد كه او را به قائل شدن به «تناسخ» وادار كرده است، اما ديدگاه تناسخِ رازي به تعارض دو گزاره مي‌انجامد: 1) عقلانيت مختص انسان است؛ 2) نفسِ انسان وارد بدن حيوان شده و در نهايت، به بدن انسان باز مي‌گردد. اين تعارض دو سؤال را در پي دارد: چگونه نفس در بدن انسان، داراي عقل و در بدن حيوان، فاقد عقل است؟ اگر نفسِ حيواناتْ فاقدِ عقل است، چگونه پس از مرگ بقا مي‌يابد؟ براي حل اين معما، ترزا آنه دروارت به سلسله مراتب عقلانيتْ در ميان حيوانات قائل شده و پيتر آدامسون، ضمن نقد ديدگاه دروارت، انتساب تناسخ به رازي را مردود دانسته است. نگارندگان با گزارش و تحليل انتقادي هر دو ديدگاه و با استفاده از تحليل توصيفي و انتقادي راه حل خود مبني بر عدم اشتراط عقلانيت در بقاي نفس را ارائه كرده و عقلانيت را حالتي غير ذاتي براي نفس دانسته‌اند كه تنها در بدن انسان تحصيل مي‌شود. گرچه ديدگاه تناسخ با اشكالات فراوان مواجه است، اما اين بررسي مي‌تواند زمينه را براي پژوهشهاي بعدي دربارۀ بازنگري در ماهيت نفس هموار كند.
چكيده لاتين :
Muhammad Ibn Zakariya al-Razi, the famous physician and philosopher of the Islamic world, has been considered by many researchers in different aspects. His theory of perfection of the soul, however, is not much appreciated in recent scholarship. Without learning philosophy, he believes the soul cannot be perfected and released from the body after death. This proposition begs the question: What will be the fate of the soul after death if it is not sufficiently perfected? Reincarnation, responds al-Razi. His view on reason and reincarnation sets forth a dilemma in his philosophy. The conception of reincarnation implies two propositions: (1) only human beings are rational, and (2) the transmigrated soul eventually returns to the human body, so that it once again tries to achieve perfection. These propositions raise two questions: Why is the soul rational in the human body and irrational in animals? If rationality is an accident for the souls, how does it survive death? This paper aims to provide a flawless solution for this dilemma through a critical analysis method. Before this, previous attempts for achieving such a solution must be investigated. Therese-Anne Druart has suggested that, for al-Razi, animals have reason to some extent. Therefore, the soul is rational, whether it is a human soul or that of animals. Contrarily, Peter Adamson argues that al-Razi has regarded animals as deprived of reason, although they can think. Providing six arguments, Adamson argues that al-Razi does not believe in reincarnation. This way, there will be no reincarnation in al-Razi's philosophy to lead him to the dilemma. We propose that neither of the above solutions can solve the dilemma of reincarnation because al-Razi believes in both reincarnation and depriving animals completely of reason. He does not regard rationality as a condition for the survival of the soul after death. Al-Razi has been influenced by Plato and also mostly by Galen and is opposed to Aristotle's view on the soul. So, his conception of the soul should be conceived in a Platonic sense, not an Aristotelian one. Accordingly, the soul is an eternal self-mover entity and rationality is not the criterion for the survival of the soul. Besides, al-Razi indicates that a human being's reason is due to the particular temperance and structure of his body, especially the brain. Consequently, the soul does not need rationality to survive death. Moreover, the nature of the soul is not necessarily rational. Although the view of reincarnation faces many problems, as many Muslim philosophers have criticized it, this investigation can pave the way for further research on the nature of the soul from al-Razi’s viewpoint.
